Matthew 25
People's New Testament
Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.
25:1 The End of the World

SUMMARY OF MATTHEW 25:

The Ten Virgins. The Foolish Who Took No Oil. The Bridegroom Comes. The Doors Shut on the Foolish Virgins. Watch Therefore. The Parable of the Talents. The Manner of Using. The Reckoning When the Lord Comes. The Day of Judgment Portrayed. The Gathering of the Nations. The Great Separation. The Blessedness of Those on the Right Hand. The Awful Fate of Those on the Left. The Ground of the Separation. The Everlasting Punishment and Life Eternal.

Then shall the kingdom of heaven be likened. The third question asked by the disciples, (Mt 24:3), was about the end of the world. This whole chapter is an answer. The future tense is used. In most of the parables of the kingdom the present is used, because they describe its earthly features. This, however, portrays the closing events, the judgment, the closing of the heavenly gates.

To ten virgins. No significance attaches to the number, nor to the fact that they are virgins. The bridesmaids of a maiden at marriage are maidens.

Who took their lamps and went forth to meet the bridegroom. The whole imagery of the parable is drawn from Eastern marriage customs. The betrothal, which took place some time before the marriage, was a kind of solemn marriage contract, but preliminary to its final consummation. When the time for the celebration of the marriage came, the bridegroom came to the house of the bride and brought her by night to his own house. The virgin bridesmaids awaited his coming and attended the bride to the marriage feast.

And five of them were wise, and five were foolish.
25:2 And five of them were wise, and five were foolish. The quality that made the difference between them was prudent forethought on the part of the wise. Compare Mt 7:21-27.
They that were foolish took their lamps, and took no oil with them:
25:3 They that were foolish took their lamps, and took no oil with them. The Jewish lamp was a shallow vessel filled with oil, on which the wick floated. These virgins had oil in their lamps when they started, but had no oil to replenish them. They started out, apparently, all right, but did not hold out.
But the wise took oil in their vessels with their lamps.
25:4 But the wise took oil in their vessels. In this their wisdom was displayed. They not only let their light shine (Mt 5:16), but at the same time kept the grace renewed that was essential to the continuance of their light.
While the bridegroom tarried, they all slumbered and slept.
25:5 While the bridegroom tarried. This suggests that the heavenly Bridegroom will not return as soon as the church expects him. We have a hint of the same kind in Mt 24:48.

They all slumbered and slept. Literally, nodded and fell asleep. The thought is that the Bridegroom came at an unexpected moment.

And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.
25:6 And at midnight there was a cry made. Midnight is the hour of slumber and silence when an outcry is always startling and unexpected. The implication is that the cry of the coming of the Bridegroom, the trump of the archangel will be sudden and unexpected. Compare Mt 24:27 1Th 5:23.
Then all those virgins arose, and trimmed their lamps.
25:7 All... arose, and trimmed their lamps. The object of trimming would be to secure a brighter light. It would involve the trimming of the wick and replenishing the oil if needed. When the cry does arise there will be a wonderful lamp-trimming.
And the foolish said unto the wise, Give us of your oil; for our lamps are gone out.
25:8 Give us of your oil; for our lamps are gone out. The Revised Version says, more correctly, Our lamps are going out. They had kept up a flickering light to this time. Their apparent piety, though it satisfied them before, was not sufficient now. Shams disappear in the presence of death or judgment.
But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves.
25:9 Lest there be not enough for us and you. The wise virgins had sufficient for themselves, but none to spare, hence could be of no help. No one has a fund of surplus piety that he can turn over to someone else.

Go ye,... and buy for yourselves. The advice is the best possible. Every one had to procure for himself the needful grace and piety.

And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.
25:10 And while they were going to buy, the bridegroom came. They were now seeking to obtain the oil in the only legitimate way, and all would have been well if they had attended to it at the proper time, but it was now too late. There is no encouragement to death-bed repentance.

The door was shut. The door of the marriage feast chamber. The door of the kingdom stands open now, in life, to every mortal, but it will not always be so. The day of opportunity for everything passes.

Afterward came also the other virgins, saying, Lord, Lord, open to us.
25:11 Afterward came also the other virgins, saying, Lord, Lord, open to us. As Augustine says:

They came looking for mercy when it was time for judgment.''

Lu 13:25 also teaches that the doors finally will be shut. The shutting of the doors teaches that the day of salvation may pass by.

But he answered and said, Verily I say unto you, I know you not.
25:12 I know you not. This means, I do not recognize you as persons entitled to enter. The claims that they might have had once had been forfeited.
Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.
25:13 Watch therefore, etc. The whole parable is an illustration of this solemn admonition.

APPLICATION.--The Bridegroom is the Son of man; the time of the marriage is the coming to judgment; the tarrying is the long and unknown period between his ascension and his return; the virgins represent the waiting church; the wise virgins represent those church members who are always ready and whose lights are shining; the oil in their vessels is the means by which their light is supplied; the foolish virgins are church members who have become cold and lifeless; the midnight cry is the summons of death, or the trump of judgment; the cry for oil is death-bed repentance, or an attempt at preparation in the face of judgment; the shut door is a declaration that such repentance is too late to be of avail; the great lesson is to be always in a state of readiness.

For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods.
25:14 For the kingdom of heaven is as a man travelling into a far country. Compare Mr 13:34-36 Lu 19:11-27. Christ's departure from the earth to heaven is referred to.

Called his own servants. The church members or disciples.

Delivered unto them his goods. This applies to the trust of the entire interests of the kingdom of our Savior to his servants on the earth.

And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.
25:15 Unto one he gave five talents, to another two, and to another one. The talent was not a coin, but a weight, and was especially applied to the weighing of the precious metals. The Hebrew talent is variously estimated to be equivalent to a weight of silver ranging from USD1,500 to USD2,500.

To every man according to his own several ability. The sums entrusted to the servants were graded by their capacity. The trust of the Lord to each servant is measured according to his mental ability, wealth, position, or influence.

Then he that had received the five talents went and traded with the same, and made them other five talents.
25:16 Then he that had received the five talents, etc. Whoever diligently uses the powers and means of grace the Lord has given in such a servant. The result is gain to himself.
And likewise he that had received two, he also gained other two.
But he that had received one went and digged in the earth, and hid his lord's money.
25:18 He that had received one, etc. Before the days of banks of deposit, and still in countries where they are not established, it is a common thing to hide treasure in the earth. The servant's only care was to hold on to what he had.
After a long time the lord of those servants cometh, and reckoneth with them.
25:19 After a long time the lord of those servants cometh. There is certainly a hint here that a long period would pass before the Lord's return.

And reckoneth with them. When our race meets the Lord, every mortal, saint, and sinner, good and bad, will be called on for a reckoning. Every one's opportunities, as well as the character of his life and works, will be considered.

And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more.
25:20 He that had received five talents, etc. He had doubled what he had received, and in acknowledgment that all was due to his lord who had given all and whose he was, he brought all to lay at his feet.
His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.
25:21 I will make thee ruler over many things. (1) Observe here that it is God's talents that have made the ten talents. The fruitfulness of our work depends on what God has given us. (2) In God's government, promotion depends on fidelity. This is in a measure true, here and how; fulfillment of duty in a lower and lesser station is rewarded by the providence which bids us to go up higher. (3) Present duties are trials of character; God gives the talents that he may test and see who is worthy of a trust. (4) The trusts given here below, by our use of which are to show ourselves capable of receiving the crown above, Jesus calls a few things. This is in contrast with the trusts we will enjoy in the heavenly kingdom.
He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them.
25:22,23 He also that had received two talents, etc. His fidelity and reward are indicated, acknowledged and rewarded in exactly the same terms as in the case of the first servant. The final reward depends on faithfulness, not greatness.
His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.
25:22,23 He also that had received two talents, etc. His fidelity and reward are indicated, acknowledged and rewarded in exactly the same terms as in the case of the first servant. The final reward depends on faithfulness, not greatness.
Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed:
25:24 I knew thee that thou art an hard man. The charge against the lord is insulting. The term hard, and the charge in the next clause, of reaping where thou hast not sown, affirm that the lord was harsh, unfeeling, grasping, and unscrupulous about his methods of acquisition. It states the position of many of our fellow men. Many refuse to employ their talents in Christ's service because they think it a hard, exacting service, making unreasonable demands of self-denial, self-control and self-sacrifice.
And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine.
His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed:
25:26 Thou wicked and slothful servant. The wickedness of the servant is demonstrated, not only his unfaithfulness, but by his false and slanderous excuses.
Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury.
25:27 To the exchangers. To the bankers. If the lord was so exacting as he supposed, he ought at least to have put his money to use with the money brokers that it might have earned something.

Usury. Interest. The Jews were forbidden to take it from their brethren, but were allowed to take it from aliens. See De 23:19,20.

Take therefore the talent from him, and give it unto him which hath ten talents.
25:28 Take therefore the talent from him. He had shown himself unworthy of the trust. He had enjoyed opportunity to serve the lord, but had utterly neglected it; therefore the opportunity was taken away. The application is easy.

Give it unto him who hath ten talents. Because he has shown himself worthy of great trusts.

For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath.
25:29 To every one that hath shall be given. Every attainment of honor, wealth, knowledge, or spiritual grace helps to render further attainment more easy and more assured; while it is spiritually as well as materially true that the destruction of the poor is their poverty (Pr 10:15).

Shall be taken away even that which he hath. For every hath there is a richer hath; and in every hath not a deeper, poorer hath not.

And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.
25:30 Cast ye the unprofitable servant into outer darkness. A state of banishment from the presence of the Lord. Have you a trust from the Lord? Are you useful to him according to your ability?
When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:
25:31 When the Son of man shall come in his glory. Compare 1Th 4:14-18 Re 20:11-15. The glorious coming at the end of the world is meant. See Mt 24:30.

The throne of his glory. For an account of the great white throne upon which sat the divine Judge from whose face heaven and earth fled away, see Re 20:11. An earthly judge was wont, in pronouncing judgment, to take his place on the judgment seat, a kind of judicial throne (Joh 19:13).

And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:
25:32 Before him shall be gathered all nations. It will be the day of the final account of all the world.

He shall separate them. Now for the first time the separation takes place. The two classes have been mingled on the earth; every nation, country, town and city has had its wicked as well as righteous; nay, even into the church the bad have crept, but now they are separated forever.

And he shall set the sheep on his right hand, but the goats on the left.
25:33 He shall set the sheep on his right hand. The sheep, who represent the righteous, are placed at the right hand, the place of honor. See Heb 12:2.
Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:
25:34 Then shall the King say unto them on his right hand. The King is Christ. This is the only time, save in parabolic language, that he applies the title to himself, though he speaks of his kingdom and declares he came into the world to be a king. At judgment his kingly majesty will be acknowledged by all the universe.

Come, ye blessed of my Father. Observe that his invitation on earth to mortals is to come : Come ye to the waters and drink (Isa 55:1); Let him that is athirst come and partake of the waters of life freely (Re 22:17). To all who have heeded his earthly invitation he gives a heavenly invitation.

Inherit the kingdom prepared for you. The blessed are now to enter on an inheritance. On earth they were heirs and joint-heirs with Christ.

For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:
25:35,36 For I was an hungered, and ye gave me meat, etc. The reason why those on the right hand are given the kingdom is now shown. They had ministered unto the Savior. The deeds of loving kindness that the truly benevolent do his needy disciples are named as having been done to Christ. It should be noted (1) that the duties named are such duties as every one can perform. Chrysostom says:

He said not I was sick and ye healed me; or in prison and ye set me free; but ye visited me and came unto me.''

(2) A real, personal service of Christ is implied, one involving some sacrifice of ease, time and property.

Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.
25:35,36 For I was an hungered, and ye gave me meat, etc. The reason why those on the right hand are given the kingdom is now shown. They had ministered unto the Savior. The deeds of loving kindness that the truly benevolent do his needy disciples are named as having been done to Christ. It should be noted (1) that the duties named are such duties as every one can perform. Chrysostom says:

He said not I was sick and ye healed me; or in prison and ye set me free; but ye visited me and came unto me.''

(2) A real, personal service of Christ is implied, one involving some sacrifice of ease, time and property.

Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink?
25:37-39 Then shall the righteous answer him, etc. The saints in all ages, in lands unknown when Christ was on earth, saints who had never seen him when he was in the flesh, he commends for feeding, visiting and entertaining him whom they had never seen in person. What more natural than for them to exclaim: When saw we thee? When did we entertain thee ? etc.
When saw we thee a stranger, and took thee in? or naked, and clothed thee?
25:37-39 Then shall the righteous answer him, etc. The saints in all ages, in lands unknown when Christ was on earth, saints who had never seen him when he was in the flesh, he commends for feeding, visiting and entertaining him whom they had never seen in person. What more natural than for them to exclaim: When saw we thee? When did we entertain thee ? etc.
Or when saw we thee sick, or in prison, and came unto thee?
25:37-39 Then shall the righteous answer him, etc. The saints in all ages, in lands unknown when Christ was on earth, saints who had never seen him when he was in the flesh, he commends for feeding, visiting and entertaining him whom they had never seen in person. What more natural than for them to exclaim: When saw we thee? When did we entertain thee ? etc.
And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.
25:40 Inasmuch as ye have done it, etc. The righteous understood well that they had often, in the name and from the love of Christ, ministered to his brethren, the poor and suffering saints, but they had never understood that their Lord accepted this as a personal service to himself. It should be distinctly noted, (1) that the saved are the righteous, or those whose sins have been washed away by Christ; (2) they are those who have lived and acted in the name of Christ, or have been obedient to his will; (3) they have been full of the love of Christ and have faithfully ministered to the distressed, especially to those of the household of faith. The love of Christ implies love of the brethren, and of all mankind.
Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:
25:41 Depart from me. Those that have sought the Lord on earth shall be with him forever (1Th 4:17). Those who have turned away from him shall be turned away from him forever. The punishment is everlasting banishment from his presence (2Th 1:9).

Ye cursed. Under the Jewish law, anything irretrievably condemned and devoted to death was called accursed (De 13:17). The same term applied to the wicked is a sentence of eternal death.

Into everlasting fire, prepared for the devil and his angels. Fire is probably used, as in many other places in the Scripture, as symbol of the bitter punishment of the wicked. Note, (1) it is everlasting; (2) prepared, not for man, but for the devil and his angels. Those who choose his service will have his portion.

For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink:
25:42,43 For I was an hungered, etc. The reasons of this awful fate are given. The judgment of the wicked is pronounced, not for what they have done, but what they neglected to do.
I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.
25:42,43 For I was an hungered, etc. The reasons of this awful fate are given. The judgment of the wicked is pronounced, not for what they have done, but what they neglected to do.
Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?
25:44 Then shall they also answer him, etc. These, too, inquire if this is possible. If they had seen him in his splendor they certainly would have denied him nothing.
Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.
25:45 Then shall he answer them. The answer is exactly the same as that given to the righteous, save that it introduces not (Mt 25:40).
And these shall go away into everlasting punishment: but the righteous into life eternal.
25:46 And these shall go away into everlasting punishment: but the righteous into life eternal. We shall not enter into the discussions that have arisen over this controverted passage. These things are certain: (1) A separation between the righteous and the wicked takes place at judgment. (2) The righteous inherit the kingdom; the wicked depart into everlasting fire. (3) The state of the righteous is life eternal; the state of the wicked is everlasting punishment. (4) The duration of these two states is the same, exactly the same Greek word being used in each case ( aionios ). Then if the state of punishment has an end, so has the life.
The People's New Testament by B.W. Johnson [1891]

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